


’ 
‘ 
Lv 








Library of The Theological Seminary 


DK 


PRESENTED BY 
Harry R. DeYoung 


BR 125 .M42 1925 

Mackintosh, Charles Henry, 
1885-1947. 

Reasonable religion 











This Book Is Dedicated 


To The Mother-Club of International Rotary 
(The Rotary Club of Chicago, Illinois, U. S. A.) 


In Grateful Recognition 


Of The Kindly and Generous En- 
couragement With Which The Out- 
line For The Book Was Received 
When Presented To The Club on 
September 15th, Nineteen Twenty- 
Five, In The Form Of An Address 


By The Author. 


Copyright 1925 
By CHARLES HENRY MACKINTOSH 


All rights reserved including that of translation 
into foreign languages 


PUBLISHERS’ NOTE: Charles Henry Mackintosh 
is Past-president of the Associated Advertising Clubs of the 
World, and of the International Direct-Mail Advertising 
Associgtipn; formerly Governor of International Rotary Dis- 
trict Number Nine Yormerly National Editor for the 75,000 
Four-Minute Men of the U. S. Government. Author of 

i, “Creative }Sellipg,’ “Mackintosh System of Selling,” 
“YES! ete.;.4 so’ of VSdng of Service,” “An Interview 
With God,’ “About Budd ism,” ““God—A Verse Transla- _ 
tion of the Tao Teh Ching," etc. 3 3S 3 BS F 








RELIGION 


CHARLES HENRY MACKINTOSH 


FIRST EDITION 





Printed in the B 


I looked on life, and found it to consist 
Mostly of things we might have had, but missed. 


I looked on death, and saw that it was made 
Of laws we never knew, but disobeyed. 

I looked on youth, and found it half awake, 
Wishing for things it lacked the will to make. 

I looked on age, and saw its cheeks were wet 
With tears of pain, impotence, and regret. 

I looked on wealth, greater than human need, 
And watched it crush the owner and his seed. 

I looked on poverty, and found it based 

On ignorance, and indolence, and waste. 

I looked on fame, and saw that it was crowned 
With poppies which were blown from bloody ground. 


I looked on war, and saw its turgid tide 
Of ancient cruelties, and racial pride. 


I looked on love, but could not separate 
The tangled threads of lust, self-love, and hate. 


I looked on God. God looked on me, and smiled: 
I saw myself, impatient and a child. 
Acknowledgment Is Made to Frank A. Munsey Company 


For Permission to Reprint This Poem, 
By the Author 


THE NEED FOR 
REASONABLE RELIGION 


Religion is not nearly so important to the average 
American as business, or baseball, or football, or 
prizefighting, or politics. 

This is true particularly of the younger genera- 
tion, and so it will probably continue increasingly 
unless checked. 

It is nothing to boast about, rather the reverse; 
for the man or nation that does not look beyond the 
mere making of a living, cannot, in the nature of 
things, expect to live a highly worth-while life. 

Indeed, if making a living is the main purpose 
of life, it matters little how it be made, and one may 
gain a livelihood with the point of a pistol with less 
exertion, and with more excitement, than with the 
point of a pick! 

Perhaps that is why our standards of living, and 
our Statistics of crime, here in the United States are 
the common wonders of the world! 

There can be no just quarrel with our standards 
of living. Man is entitled to all the leisure and to 
all the luxury he can win by his inventive genius 


but the value of leisure depends upon 
what is done with it, and luxury does not necessarily 
imply the multiplication of possessions—it may 
mean, perhaps it should mean, the refinement of a 
few. 
Yet, unless and until men learn to look on life 
merely as a means to an end instead of as an end 
in itself, it is inevitable that they will be governed 
by selfish and material, rather than by greater and 
more altruistic, considerations. Oe ae 

There is indeed, as the Churches concede, a 
great need for a religious renaissance in America; 
but it cannot come in terms of ten or twenty or a 
hundred years ago. Our times are not those times, 
and our thoughts are not the thoughts of those times. 

We are living in an age of mechanical invention 
and of reason, instead of in an age of handicrafts 
and of unreasoning faith. 

Men think more and work less than they did in 
the days of their sires. 

If religion is to be revived under these conditions, 
it must be in terms of thought and of reason, rather 
than in terms of revelation and denunciation. 

Thinking men are not easily scared. 

Thinking men demand reasons instead of revela- 
tions. 


This may be unfortunate, since man’s reason 
is not yet very highly developed, but it is a fact, and 
facts are notoriously contemptuous of argument. 

Education and not edification is the religious 
need of the hour; and if religion really is to be re- 
vived in America, it must be by an appeal to reason 
rather than by an appeal to authority or to law. 

Americans must have reasons for everything they 
do—hence the impressive flood of “reason why’ 
advertising which has inundated our continent 
during the past quarter-century! 

In that very thought, perhaps, there is the germ 
of the ‘reason why” an advertising man, especially 
one whose life-long avocation has been comparative 
religion and science, might feel at least partially 
competent to apply his peculiar training to this 
particular problem, in this particular book! 


Chicago, 1925 The Author 


ADVERTISING CAN EXTEND RELIGION 


By the Very Reverend ALBERT L. BAILLIE, 
Dean of Windsor 


At the First British Advertising Convention. 
Held in Harrogate, Yorkshire, England, July 4-8, 1925 


If we know something that is true, something that is 
good, we are bound to propagate that knowledge. 

We live in complicated times, when it is impossible 
for the old, simple methods of propagation to be carried 
out—when there is such a confusion of thought, such a 
multiplicity of things to be known, that unless special 
study is given to the question, it is impossible to spread 
knowledge. 

Consequently, there has been a division of labor, and 
a profession is arising which specializes in the application 
of these methods. 


CONTENTS 


Page 
PIEGICATION Vs water i mettre sias l 
The Need for Reasonable Religion.... 5 
Advertising Can Extend Religion... .. 8 
ACTSEATC ACES Yc ee wae UT Bet evr eee 1] 
Cena sanch Lex OOUN te ay enna gun het any 27 
RVICIGNGerOlNeDINh amen yee ite een 42 
heaNature O1bsvil wea eth eae. 56 
iienty Developed: Beings: a2 us oe an 83 


Index—Sequence of Ideas........... 95 


MK \ 
z=. N\\) 
ai 

\ 


Wy 


———_ 


N 


~ 
_— 
_— 
ae a —— 
— re. — aa 
—_—— 
= 


\\ hit k M 
HAAN 
ve 


CHARLES HENRY MACKINTOSH 





REASONABLE RELIGION 
I 


“FACTS .are‘FACTS!. 


There is one most excellent quality 
about a fact: it never argues; nor does it 
care whether it is believed in or not. It 
just goes straight ahead about its business 
of being a fact, and those who get in its 
path simply afford opportunities to dem- 
onstrate that it cannot be stopped or 
turned aside. 

The law of gravity is a fact, but we are 
not required to believe it. We can deny 
it, if we wish, and step off the pinnacle of 
the [Tribune Tower to prove our disbelief: 
the law of gravity will not even take the 
trouble to say “I told you so!”’ 

One of the greatest and most ancient 
facts of human consciousness is the belief 


11 


in a beneficent, supreme, creative Force 
which is all-present, all-conscious, and 
eternal. Io this Force various great 
religions have assigned different name- 
symbols, just as the nations in which 
those religions arose had different lan- 
guage-symbols for every other thought or 
object within their experience. 

The Egyptian called it Orsiris; the 
Hindu called it Brahma; the Chinese 
called it Tao; the Hebrew called it Jah- 
veh; the Arab, and the Mohammedans 
generally, called it Allah; and the English- 
speaking races called it God. 

The same peoples had different words 
also for what we, in English, name 
‘bread’; but when we translate any such 
thoughts into English, we translate their 
words also into the English equivalents 

. all except those words for *God,”’ 
which we leave untranslated to stand as 
evidence of the idolatry or paganism of 


12 


all other peoples! And yet it is extremely 
interesting to trace the derivation of our 
own word for this creative Force, ‘‘God,”’ 
back to its origin in early Anglo-Saxon, 
where it was used simply to describe 
‘good,’ as in the common salutation of 
those times: “Give you god den, fair sire!”’ 
—or [ give you good day, sir! in our 
own tongue. “God and devil’ were sim- 
ply the Anglo-Saxon words for good and 
evil, and the thoughts which they were 
intended to convey from mind to mind are 
made exceedingly clear thereby. 

We, however, have retained the husk 
and rejected the grain; we have kept the 
word and thrown away the thought. To 
many if not to most of us, “God no 
longer means the mighty, beneficent Force 
within the shadow of whose wings all 
things that are, all things with life and 
form, pursue their appointed cycles of 
birth and growth, death and rebirth and 


13 


renewed growth; the Force which formed 
the Universe and spun the solar systems 
on their paths, which planted the pansy 
and the wild rose, and caused them to 
bloom; which buried the acorn in the 
earth and brought forth the spreading oak 
tree; which formed Man from mud and 
made him master over many things so 
that he, too, might learn, and grow ever 
more and more divine. 

No; wedded to words and divorced 
from word-meanings as we are, God’ 
too often means to us some exalted yet 
petty tribal chieftain, some racial divin- 
ity leading a chosen few of humanity to 
eternal life while the great majority is 
left to outer darkness and destruction. 

Our gods are but greater human- 
beings; we cannot quite conceive of God 
as the supernal and eternal Force in 
which all things have their being. 


14 


Yet, insofar as we can conceive of such 
a Force, this is what we and our brothers 
of other tongues really mean when we use 
our God words; and it needs neither deep 
nor long study of other creeds to discover 
that while the myths and the ceremonies 
are many and different, the attributes of 


God in all ages, in all tongues, in all re- 


ligions worthy of the name, have been 
identical. 

If you will turn to the first chapter of 
the Gospel according to St. John, the 


favorite disciple of the Christ, you will 


find these words: “In the beginning was 
the word, and the word was with God, 
and the word was God.’ 

In Oriental symbolism, Hinduism of- 
fers this comparison: “In the beginning 
was Brahma, unmanifested in form, sleep- 
ing through the Night of Brahm; but 
Brahma awakened and breathed out the 


15 


word of power, and the new Day of 
Brahm had dawned.” 

Taoism speaks of “The eternal Name 
that was before the world began, in which 
all things nameable have their root and 
stem; to which all things return when 
their time is done.’ 

There are no differences in the 
THOUGHTS behind these words from 
three great living religions which now 
nourish the spiritual needs of nearly one 
billion of human beings. 

The differences are in the languages, in 
the words, not in the thoughts. 

So much for comparative religions’ con- 
ception of God as the all-power in which all 
things live and breathe and have their being. 

Now let us turn to the basic belief | 
science and see wherein the two differ. 

Scientists, particularly those scientis 
who will take prominent parts in such a 
controversy, like to define themselves as 


16 


materialists, in order to indicate that their 
fields are entirely distinct from those of 
religion. 

They will tell you clearly that they do 
not attack religion; that they are, indeed, 
in no way concerned with it. Their field 
is the material universe, and their task is 
to study, experiment, observe and infer 
what they can from the facts and laws of 
that material universe; gradually building 
up a body of exact knowledge which can 
be applied to the service . . . or to the 
destruction . . . of mankind. 

They have no quarrel with those who 
profess to perform similar services in rela- 
tion to a spiritual universe, in which they 


. have neither belief nor interest, unless and 
‘except the spiritual people attempt to 


debar them from their search for truth in 


‘the material world, on the score that their 
~ findings may and do undermine the doc- 


trines of revealed religion. This, of course 
17 


is the cause of the present controversy 
centering upon the passage of laws de- 
signed to prohibit the teaching of scien- 
tific methods based upon the evolutionary 
theory. 

The scientist does not defend Darwin's 
theory of the descent of Man, beyond 
which he has already made great progress; 
but he does defend the science of ontogeny 
—the history of the evolution of individ- 
ualorganisms;and he does defend biology, 
the science which deals with the origin 
and life-history of plants and animals; 
and he does defend ethnography, the sci- 
entific description of races and nations of 
mankind; all of which, and other, twigs on 
the modern tree of science sprang from 
the branch originally grafted upon it by 
Charles Darwin as a result of his deep and 
life-long studies into the origin and evo- 
lution of species. 


18 


The scientist believes that these sci- 
ences are essential studies of modern 
man, in that they enable him to under- 
stand and to control himself as well as 
those natural laws which will destroy him 
if he attempts to deny them in action. 
He does not ask anyone to accept them 
on faith and faith alone; indeed it is es- 
sential to the scientific system that a 
scientific fact—as distinct from a theory 
or hypothesis—shall be susceptible to 
experimental verification, which means 
simply that anyone who will take the 
trouble can watch it work. 

For example, in the science of biology 
it is stated as a fact that Man is simply 
one of many mammals of the higher pla- 
cental primates. Anyone who questions 
this fact has only to visit some hospital or 
scientific laboratory in which specimens 
of the human embryo have been pre- 
served at various stages of its normal de- 


19 


velopment in the womb. He will see it at 
a stage where it is indistinguishable from 
the embryo of any other mammal. He 
will even see it with the gills of a fish. He 
will see it with a tail nearly one-third the 
length of its body, and he will see that 
tail gradually absorbed and built around 
until there remains only the rudimentary 
portion which he will find still present in 
the skeleton of the oldest adult human- 
being. Indeed, embryology will place 
before him a vivid and convincing “‘mo- 
tion-picture’”’ of the origin of his species 
and of its oneness with other forms of 
sentient life; evidence which he can reject 
only with violence to that REASON 
which makes him the highest of all forms! 

The scientist would not believe that the 
truths revealed by these sciences could 
injure the truths revealed by religion even 
if he could believe in the existence of a 
spiritual universe, because the scientist 


20 


has been trained to believe only in 
FACTS which do not demand belief but 
repeat themselves inevitably and eter- 
nally; and he knows, through the errors 
which he himself has made and corrected, 
that truth does not war with truth but 
only with error. 

The man of science, then, is dedicated 
to the discovery of truths of the material 
universe, and wars with the man of relig- 
ion only when he denies or rejects scien- 
tific demonstrations of these truths, or 
when either or both sides to the contro- 
versy misunderstand the terminology of 
the other. 

It happens, sometimes, that even scien- 
tists do not fully understand the signifi- 
cance of their own terminology; and, just 
as the fundamentalist may narrow down 
his conception of the terminology of relig- 
ion to serve some petty dogma, so the 
scientist may refuse to follow his findings 


21 


if they tend to lead him beyond the 
boundaries of his beloved material uni- 
verse. Everything must be material to 
him, or it doesn't matter. Yet what is 
matter, in scientific terminology? 

Let us return to the basic belief of 
science, and consider it just as we have 
considered the basic belief of religion in 
an all-power in which all things live and 
breathe and have their being. 

Science divides matter into some ninety 
elements, composed of atoms which are in 
turn composed of electrons. The atom is 
the lowest common denominator of mat- 
ter; but science informs us that even the 
atom is not a solid. It is a miniature 
solar system. In the center of the atom 
there is a tiny proton or ‘sun’ of positive 
electricity, and around this sun, electrons 
or ‘planets’ of negative electricity re- 
volve in their constricted orbits. 


22 


Some atoms have more ‘‘planets” than 
others, and this is what decides the dif- 
ferences between the elements which are 
made up of them. The atom of mercury, 
for example, contains one more ‘planet’”’ 
in its solar system than does the atom of 
gold. By driving one of mercury’s 
“planets” out of her system, mercury 
becomes gold—as you well know, having 
followed with eager anticipation or with 
keen apprehension (according to the 
state of your bank balance) the recent 
experiments along that line! 

The experiments succeeded, you will 
remember; although it took so much 
power to deprive mercury of its debasing 
“planet” that the cost far exceeded the 
returns. Uranium performs a_ similar 
experiment without human assistance. 

These facts serve to demonstrate the 
truth of the scientific hypothesis that all 
matter is fundamentally not matter at all 


23 


but FORCE—negative and positive elec- 
tricity in microcosmic motion which ex- 
actly reproduces the motion of our mac- 
rocosmic universe! Thus the tiniest body 
within the range of human consciousness, 
the atom, performs in precisely the same 
way as the mightiest thing perceptible to 
that consciousness—the starry universe, 
with its countless suns surrounded by 
their whirling planets, of which our solar 
system is one of the meanest and the 
least. 

Science itself has dealt the death-blow 
to materialism, by tracing matter down 
to the electron which is not matter but 
force. As John Mills says on page 56 of 
his book “Within The Atom”: “Within 
the last twenty years the whole basis for our 
conception of matter has changed. ‘Today 
we know no matter but only electricity.” 

Science has dissolved matter in force, 
and it has demonstrated also the oneness 


24 


of that force through the fact of its trans- 
mutation from mercury to gold, by merely 
rearranging the combination. 

Science has always postulated the in- 
destructibility of matter, in that axiom of 
physics which we can all recall: “Matter 
is indestructible, it cannot be created or 
destroyed; onlyits forms can bechanged.’’ 

Now the word “‘force’’ must be sub- 
stituted for ‘matter’ and matter, hence- 
forth, must be seen only as the FORMS 
in which force becomes perceptible to 
cognition. Science denies “eternal life’ 
to these forms, but she postulates it for 
the force which, as it were, ensouls them. 

Even the brain of the scientist who 
conceives the nature of the electron, is 
made up of highly-evolved forms created 
by this very same force for its manifesta- 
tion and use. That brain will break and 
change and pass, but the force which en- 
souled it will not; thus saith Science, 


25 


without quite apprehending the enormous 
significance of the statement. 

Now, before we pass on to a considera- 
tion of the evolution of forms, let us 
pause to set down the significant and 
synoptic facts that: 

(a) Religion believes in an all-power in 
which all things live and move and 
have their being; and that: 

(b) Science believes in a _ universal 
force in which all forms have their 
origin and being. 

Where, then, is the ‘war’ between 

these two fundamental conceptions? 


I] 
SCIENCE AND THE SOUL 


Returning now to the argument: sci- 
ence may consent to the universal and 
everlasting force which is the cause and 
end of all forms, but she will never con- 
sent to the continuity of individualized 
forces in what religion would term the 
human soul. 

In other words, science will not accept 
the doctrine of soul-survival after bodily- 
death, because science has never seen, 
felt, smelt, heard or touched a disem- 
bodied soul and believes that all so-called 
spiritualistic manifestations are merely 
products of subconscious or of disordered 
minds. 

Yet it is the very first principle of the 
science of biology that variations in 


27 


bodily structure are produced by the 
pressure of NEEDS imposed upon the 
evolving organism by its environment. 

Biology postulates that the need 
creates the organ to meet the need, and 
that the need is never a by-product of the 
organ. 

To illustrate this axiom, and to render 
its truth self-evident, ask yourself these 
questions: “Do I chew my food because 
I find myself equipped with teeth which 
may as well be put to that purpose, or 
was I supplied with teeth because the 
NEEDS of my digestive system demand 
that my food be properly masticated be- 
fore I swallow it?” 

Again: “Do I clench my hand upon a 
tool or weapon because I| find myself 
equipped with fingers and opposing thumb, 
or have | these organs because, in past 
ages, the life and perpetuation of the race 


28 


has depended upon the power to grasp 
weapons and tools?”’ 

Regarded in this light it is easier to 
understand that man evolved his teeth 
and his hands and all his other specialized 
organs exactly as the tortoise evolved its 
protective armor, the bird its wings, the 
giraffe its long neck to enable it to browse 
upon the foliage of tall trees, and just as 
all other organs in all other species were 
evolved—because the NEEDS demanded 
them, and time and natural selection did 
the rest. 

Well, since it is scientifically true that 
each organ in a human body was evolved 
by a NEED for that organ; and since 
science, in its purely mathematical form, 
will readily consent to the axiom that 
what is true of each of the parts must be 
true of the sum of the parts; we are ready 
now to put the pertinent question: 
WHAT is the nature of that need which de- 


29 


mands a completed human-being for its 
proper functioning? 

Religion will answer promptly: ~The 
human soul!’, but science will not so 
readily yield that point. There will be 
some talk of a ‘life force’ which is 
common to all sentient beings if not in- 
deed to all created things. 

Science may reject the continuity of 
the individual soul in favor of a return to 
a common source of that part of the life- 
force which ensouled the individual; but 
this hypothesis is hardly tenable in view 
of the former axiom that it is a specific 
need which creates a specific organ or 
group of organs. 

A general and common life force could 
not possess specific needs. There must be 
specific differentiation of life force or 
there could not be specific orders and 
species through which the various kinds 
of life-force manifest themselves; as, for 


20 


example, through the mineral, the vege- 
table, the animal and the human king- 
doms. 

Nor is it conceivable that the variation 
of the life force which required a human- 
body, the highest development of form, 
which science well knows has required 
millions of years for its evolution, could 
fall back into a common source unless the 
ensouling force of all human bodies did 
the same thing, in which case it is obvious 
that millions of years would again be re- 
quired to develop the needs and to evolve 
the forms of highly advanced beings. 
Meanwhile there would be no human 
beings. 

It is obvious also that if this highly 
evolved life-force was the common stock, 
possessed of common needs, it would re- 
quire and create none but human bodies 
as the natural expression of its needs and 


31 


it could not ensoul the lower forms of 
animals and vegetables. 

The fact that we see around us so 
many orders of forms lower than those 
through which we express our needs, is 
conclusive evidence that the life force 
does not return into a common source on 
the death of its forms; but remains dif- 
ferentiated, retaining the characteristic 
needs which are the product of its long 
evolutionary journey, until new forms 
suitable to express its needs are ready for 
occupancy. 

Nor is it feasible to fall back upon the 
thought that the life force may be dif- 
ferentiated only according to the king- 
doms of nature, the mineral, the vege- 
table, the animal and the human, and 
that these four kingdoms each have a 
common source from which is drawn life 
force sufficient to ensoul each new born 
form, and back into which common 


32 


source that force will flow on the breaking 
up of its forms. 

This might be true of the mineral and 
partly true of the vegetable and lower 
animal, in which all forms are very much 
alike and seem to possess common, or 
herd, instincts; but none can believe it 
true of Man who has noted the immense 
differences between individual human- 
beings. 

Consider, for example, the kind of life- 
force which ensouls the body of Helen 
Keller, a body born blind and deaf and 
dumb. Despite these desperate disad- 
vantages, which would have and do dis- 
courage nearly all beings born under 
similar handicaps, the needs of the life- 
force which is Helen Keller have built up 
a brain which has driven that darkened? 
half-dead body to heights of attainment 
which few possessed of all their physical 
senses could achieve. 


33 


Is the life-force in Helen Keller of 
common stock? Is it identical with that 
which ensouls the savage, or even the 
idle tramp of her own race? Came it 
from a common source, like a bucket of 
water dipped from a lake, to be poured 
back into that lake if the bucket should 
break, or is it the stuff of a distinct and 
highly-evolved INDIVIDUAL? 

Consider the deaf Beethoven weaving 
his tapestries of immortal music for the 
joy of all but himself. Consider the 
deaf Edison or the crippled Steinmetz, 
and contrast their achievements with 
those of feebler forces ensouled in simi- 
larly handicapped bodies, or even in per- 
fect bodies, and ask yourself whether 
they are all of the same stuff as all the 
rest! 

The facts of life, scientific facts sus- 
ceptible to experimental verification, as- 
sert that the life-force does evolve in 


34 


wave after wave, through the mineral, 
the vegetable and the animal kingdoms, 
and that these waves persist, and retain 
and repeat their characteristics, each 
distinct and different from the next; that 
in the highest evolution of the force at 
least, in the wave which has reached the 
stage of humanity, every drop is distinct 
and different, an INDIVIDUAL, no 
longer moulded merely to meet environ- 
ment, but possessed of conscious power 
to overcome handicaps and to rise super- 
ior to environment. 

It matters not what terminology is used 
to describe these facts, for facts are al- 
ways superior to the words in which they 
are embodied, just as the differentiated 
life-force, or soul, is superior to the form 
which is its temporary dwelling-place. 

And, as we have seen, the facts to which 
both science and most if not all of the 
liberal religions subscribe, whether they 


35 


realize fully to what they are subscribing 
or not, are these :— 


(1) 


That the entire Universe is the 
manifestation of creative everlast- 
ing Force. 


(2) That this Force manifests itself in 


(3) 


(4) 


forms of various kinds, orders and 
species. 

That the existence of these differ- 
ent forms demonstrates that the 
force also is differentiated ; since the 
force creates the form to fit its 
needs, and if there were but one 
kind of force there would be but 
one kind of need, which could be 
met by one kind of form. 

That the force is steadily evolving 
upward, since in the history of our 
own globe we have seen it express- 
ing itself continually in higher and 
higher forms fit to express its evolv- 
ing needs. 


36 


(5) That in its highest stage, at least, 
it has attained to conscious control, 
or individualization, which must 
persist, as does all other differentia- 
tions of force, even after the break- 
ing up of the form. 

Indeed, every genius born into a 
human body, possessed from early child- 
hood of powers far superior to those of 
average mortals, proves the truth of this 
final hypothesis. ‘There can be no spon- 
taneous generation of such highly 
developed powers which, as intelligent 
men, we must agree have required millions 
of years for their evolution and develop- 
ment. Both reason and religion are com- 
pelled to agree with Science in the obvious 
aphorism: © Ex nihil, nihil fit!’ —Nothing 
comes from nothing. 

Thus, without doing violence to the in- 
telligence of either side, we have seen that 
they are really much closer together now 


37 


than ever they have been before in the 
history of religion and reason. Doubtless 
they will draw even closer together as they 
realize this fact and commence to co-oper- 
ate instead of fighting each other, for both 
Religion and Science surely must accept 
the obvious statement that there can be 
no religion and no science higher than 
TRUTH. 

However little those of us who might 
be called the intellectual middle-class of 
America may be interested in the 
struggle between Science and Religion, it 
is certain that we are interested in defend- 
ing and declaring, in using and in teach- 
ing the TRUTH, whatever it may be. 

Our national century-and-a-half 
struggle for the rights of man to liberty 
of person and of conscience is based upon 
that principle. 

No man is free who is not free to think. 
No man can think clearly, through the 


38 


complexities of modern life, who is denied 
access to any of the evidence. 

Were we to strike from the curricula of 
our schools all studies, all sciences, all 
hypothesis tending to controvert the let- 
ter of revealed religion, as translated— 
perhaps for the tenth time—in, let us say, 
the King James version of the Bible— 
we have left little but the three R’s of our 
forefathers with which to meet and master 
an age of which our forefathers could have 
had no faintest conception. 

Ours is not their age. Ours is an age 
of mechanical invention, based upon 
science; an age of medical and surgical 
miracles, based upon science; an age of 
swift transportation and of almost 
instantaneous communication, based 
upon science, which has made of the wide 
world a mere village market-place for the 
meeting of minds. 


39 


This is our world and we must live in 
it. Science made it for us, and we cannot 
repudiate science now without commit- 
ting social suicide. 

We cannot even segregate science from 
our education and knowledge without 
placing ourselves as mere parasites upon 
it, reaping where we have not sowed, until 
the harvest is consumed and there is none 
to sow again. 

Cease to teach science and science itself 
must soon cease. Our sons and daughters 
must learn and practice the precepts of 
science or our civilization is doomed, for 
scientists have not yet learned the secret 
of perpetuating their individual lives. We 
must open our minds and our schools to 
the new evidence of a new era or we must 
give up all our gains and lapse back into 
another Dark Age! 

This is the gloomy picture of a lost 
world which the scientists would paint to 


40 


frighten fundamentalists from their folly; 
but, on the other hand, there are many 
among the fundamentalists who would 
count the modern world of science a world 
well lost if thereby the spiritual world 
might be made more secure. 
Fortunately for us who walk the middle 
path, there is no urgent or apparent need 
to sacrifice either the material world 
to the spiritual or the spiritual to the 
material. We see the one as the soul and 
the other as the body, and we are well 
content to ‘keep body and soul together!" 


41 


II] 
EVIDENCE OF REBIRTH 


Now, without attempting the unneces- 
sary task of repeating the enormous ac- 
cumulation of evidence which supports 
that doctrine of the science of biology 
which states as a simple fact of natural 
experimental verification that the need 
creates, modifies and remoulds the organ- 
ism, let us see where further this scientific 
fact may lead. 

Already it has given the desired intel- 
lectual assurance that the complete 
human-body itself must conform to the 
law through which each of its parts was 
created, evolved, and combined with its 
other parts, and that there must be, in 
the creative economy, some specific need 


42 


which demands this highly-evolved 
organism for its proper self-expression. 

Since it is always a specific need which 
creates a specific organ or organism for 
its fulfillment, the existence and constant 
recurrence of such highly-evolved organ- 
isms clearly predicate the existence and 
constant recurrence of specific and highly- 
evolved needs in that eternal and all- 
creative force which both science and 
religion regard as the origin of all forms 
and beings. 

If the need died with the form, there 
would be no more human bodies created, 
since it is always the need which creates 
the form. The continued birth of human- 
beings then demonstrates that the need 
for such forms is indeed persistent. 

Is it, however, a new need which en- 
souls each new-born body, or is it perhaps 
an old need, expelled from a previous form 
which had broken down in use, seeking its 


43 


inevitable outlet for continued self- 
expression ? 

We have already considered the evi- 
dence which postulates individuality for 
the life-force which ensouls the bodies of 
highly-developed human-beings, and we 
are well aware of the fact that this force, 
in all or in any of its stages of differentia- 
tion due to more or less advanced needs, 
must still continue subject to the scientific 
dictum of indestructibility. 

Here, then, we have an indestructible 
force, raised by aeons of evolution 
through continually ascending forms, 
obviously retaining the advances obtained 
by each such incarnation since otherwise 
the force would create and ensoul lower 
forms instead of equal or higher, as we 
have seen that it does. 

This evolved and individualized force is 
in possession of a human-form the cohe- 
sionof which is becoming weakened by age 


44 


or disease. Finally the form becomes use- 
less to the force which is thereby com- 
pelled to leave it. The body ‘‘dies’’ and 
returns to its simple elements. What of 
the indweller? Does that die too, or does 
it slip back into the common ocean of 
life-force? 

We have seen clearly that both of these 
hypotheses are untenable. The eternal 
force surely cannot die, nor could it slip 
back without nullifying the evolution of 
countless ages. Without doubt or ques- 
tion, it survives the death of its form, and, 
equally without doubt, since it is the need 
which creates such forms and the need 
still lives, it must soon seek another simi- 
lar form, possessing potentialities equal to 
its evolving needs, through which to con- 
tinue its self-expression and its develop- 
ment. 

It is impossible to think of such a force 
as we now Clearly conceive it to be, re- 


45 


maining for any considerable period in 
formless void, for, without form, it must 
be void so far as further development is 
concerned. Development comes only 
through struggle against resistance, which 
is unquestionably the reason why force 
manifests itself in form at all. 

Without form there is no resistance: 
and so, soon, the formless force, with its 
driving desires refined and reinforced by 
its thousands of incarnations in form, 
must inevitably reincarnate and continue 
towards its unknown destiny. 

Herein we have a much-needed and in- 
tensely powerful motive (at least during 
our present self-centered stage in evolu- 
tion) for striving to improve world condi- 
tions, even though the improvements for 
which we work may not be realized dur- 
ing a single lifetime; but that is not all: 

No other hypothesis can be advanced 
which will sustain every fact of long con- 


46 


tinued observation as doesthis, which also 
possesses the unique and vital value of 
conforming to the laws and rules laid 
down by modern and ‘materialistic’ 
science, which laws and rules play such 
havoc with other, perhaps more miracu- 
lous, answers to the problem. 

All the great religions have believed and 
taught this truth. Both Hinduism and 
Buddhism are based upon it. Taoism tells 
it in symbols. Christianity alone has lost 
it somewhere among the darkness of the 
Middle Ages, when the wisdom of the 
Christ was curtailed to conceal the ignor- 
ance of an idle generation of his professed 
priests. 

That the Christ himself and his disci- 
ples accepted reincarnation as a fact may 
best be evidenced by turning to the 16th 
chapter of Matthew (V.13-14) and read- 
ing, thoughtfully, these words: “‘/esus 
Beare ta, asked his disciples. ..... ‘Whom 


47 


do men say that I the sonof manam? And 
they said: ‘Some say that thou art John the 
Baptist; some, Elijah; and others, Jeremiah, 
or one of the prophets.’”’ If belief in rein- 
carnation was not a common fact among 
them how could such a question have 
been asked at all, or answered in such 
a way either by the people to the dis- 
ciples, or by the disciples to the Christ? 

Note, also, these words from the same 
gospel, Matthew 17:10-13, which evidence 
even more clearly Christ's acceptance of 
the fact of the soul's rebirth in human 
form: The disciples asked: ‘Why say 
the scribes that Elijah must first come?” 
And Jesus answered and said: ‘“‘I say unto 
you that Elijah is come already, and they 
knew him not, but have done unto him what- 
soever they listed.’ ...... Then the disci- 
ples understood that He spake unto them of 
John the Baptist. 


48 


In no other way can the seemingly 
cruel injustice and inconsistencies of crea- 
tion be reconciled with belief in benefi- 
cence; but in the light of this truth, we see 
that the man born to stunted opportuni- 
ties is born to that which he himself has 
created by the strength of his own desires, 
and by his failures or performances in past 
bodies. 

There is no injustice, but rather a per- 
fect and continuing justice which carries 
cause and effect along from life to life 
without passion or prejudice, without for- 
getting even one act or thought, without 
‘forgiving’ evenonesin. Yet there is no 
stern Judge nor imperial power to impose 
judgments and penalties upon the erring 
individual. 

The penalty is inherent in the act, for 
surely “whatsoever a man soweth, that 
also shall he reap.’ If he sows folly, how 
can he reap wisdom? If he sows greed 


49 


and lust, shall he not reap a bloated, dis- 
eased and inefficient body with which his 
life-force can make no progress? 

If he sows a life of wasted opportunity, 
shall he not surely come to his next 
incarnation with weakened will and de- 
based desires, so that the form which will 
express these things and which he must 
therefore enter, will be no advance, cer- 
tainly, over the previous one, and possi- 
bly a distinct setback? 

On the other hand, if he leads a life- 
time of splendid and altruistic service, is 
it not evident that thereby he has greatly 
strengthened and refined his will and 
purpose; which strengthening and refine- 
ment must inevitably be reflected in the 
next form fit to express his more highly- 
evolved needs and desires? 

Here, then, is perfect justice, perfect 
self-government for every individual. The 
unswerving law of cause and effect, which 


50 


science has seen in operation in all her 
branches, does not pause and turn back 
upon the threshold of humanity. It con- 
tinues throughout the scale of sentience, 
so that action and reaction are equal and 
opposite in every human relation no less 
than in chemical and mechanical rela- 
tions. 

We know this to be a law in every other 
department of nature; and while, obvi- 
ously, we cannot hold the details of pre- 
vious lives in brains which are merely 
part of the impermanent form of this life, 
still we can reason from effect to cause no 
less than from cause to effect. 

Besides, is it quite so certain that we do 
not remember the important part of our 
past lives? Certainly it would be waste- 
fully absurd to build into each new form 
enough brainstuff to hold all the petty 
details of all past lives. These details are 
done with and never were of much im- 


51 


portance except insofar as they may have 
given the life-force instructions in what 
to desire and what to avoid. That is all 
it would naturally wish to recall from 
past experience—and what is this faculty 
which we call conscience if it be not pre- 
cisely that? 

The voice of conscience may be stilled 
by repeated refusals to attend to it, but 
who has not felt how inevitably it warns 
away from all the major mistakes, which 
man must have committed time and 
time again in the course of previous ex- 
perience, building up, from repeated ob- 
servation of the effects, this deep sub- 
conscious abhorrence of again repeating 
the same errors and earning again the 
same penalties? 

Now this is exactly what could be ex- 
pected, if the hypothesis of reincarnation 
were correct, and if the purpose of such 
repeated incarnations were to strengthen 


52 


and develop and refine the character of 
the individual. 

There might be some apparent injus- 
tice . . . which, obviously, must be evi- 
dence of misconception since there can be 
in reality no injustice in a universe where 
effect balances cause exactly and inevit- 
ably . . . if the evolving force could not 
carry from form to form some guiding 
memory of its past mistakes to advise it 
to avoid them in the future—but just 
such a memory as this we have, in con- 
science. 

It may be asked, why, then, should a 
man repeat any mistake which he has 
ever made in any previous life, if con- 
science holds the memory of that mistake 
and of its consequences? 

Do men always retain the lessons they 
have studied once? Does no man, with 
the keen memories of past debauches 
burning into his body and his brain in 


53 


this life, and with his vows to abstain still 
fresh in his mundane mind, repeat the 
same mistakes? 

It seems to require a great many repe- 
titions of even the more obvious errors 
and penalties before any of us really learn 
our lessons, and prove that we have done 
so by never again repeating those dis- 
astrous mistakes. 

Perhaps that is why the voice of con- 
science is so much more powerful in some 
people than in others. To some it seems 
to come almost as an irresistible com- 
mand. To others, it is a mere whisper of 
suggestion. 

Perhaps it grows stronger as we repeat 
the lesson again and again, just as do our 
physical memories. It would seem rea- 
sonable, and perhaps that is the main 
reason why so many incarnations and so 
vast a period is needed to evolve a man 


54 


from the savage to the so-called civilized 
state. 

Might it not be possible greatly to 
INCREASE the rate of progress if peo- 
ple KNEW exactly what they were doing 
and how and why? 


55 


LV 
THE NATURE OF EVIL 


Viewed in the foregoing light, it is ob- 
vious that all errors, sins, and so-called 
crimes are merely the evidence of lessons 
illy-learned, and the inevitable punish- 
ment which follows and fits each mis- 
take, is simply an essential part of the 
lesson. 

Personal experience appears to be the 
only teacher from which the life-force 
will learn, and it must be admitted that 
it is both a slow and stupid scholar, or it 
would not need to repeat unpleasant ex- 
periences so often before finally learning 
to avoid them. 

There is, however, an extenuating cir- 
cumstance in the fact that “‘thrills’’ which 
have decidedly harmful effects upon the 


56 


life-force (often injuring or destroying the 
body which may have taken quarter of a 
century to bring to efficient maturity) 
appear to be keenly relished by the body 
itself, almost as if it were possessed of 
needs and desires quite distinct from 
those of the indweller. 

Indeed, this hypothesis is by no means 
beyond the bounds of probability, since it 
is a scientific fact that all power is the 
product of resistance, and so it would 
seem essential that the cosmic force must 
manifest itself in succeeding waves, the 
first of which could not develop power 
unless it was its nature to return to its 
source against the resistance of a succeed- 
ing outflung wave. 

Assuming the truth of this hypothesis 
from the fact that it agrees with observ- 
able phenomena which are all, obviously, 
charged with power; it will be seen that 
the succeeding outflung wave of force also 


57 


would develop power from the resistance 
of the returning wave which had preceded 
it on the outward path. 

Since the central force is admittedly 
unified and unmanifested, it is permissi- 
ble to assume that the outward path leads 
through manifestation in ever-thickening 
forms into intense separateness or dis- 
union, while the inward path necessarily 
would battle through these thickening 
and disunited forms to unite once more 
with the unmanifested source. 

The cosmic force could not, however, 
remain unchanged throughout this vast 
exhalation and inhalation, since all causes 
infallibly produce effects which must in 
turn cause permanent modifications. It 
would not be the same kind of force when 
it rejoined its source as it was when it left. 
Aeons of battle against the resistance of 
an outflowing wave must have modified 
it immensely. 


58 


The nature of this modification, as we 
may judge from observation of the higher 
forms created to express the inward- 
flowing force, assumes the character of 
consciousness. The force which flows 
forth unconscious of separation from its 
source, merely obeying an irresistible im- 
pulse which carries it to the extreme 
limit of separation, develops a sense of 
separateness, of individuality, as it re- 
turns—perhaps the beginning of this 
sense may be the turning-point and may 
mark the moment when the disunited 
force ceases to flow outward and com- 
mences the long return to conscious re- 
union with its source. 

At least it is certain that it becomes 
more and more self-conscious as it as- 
cends through higher and higher forms, 
until, in the human-being, it becomes 
conscious not only of self but also of good 
and evil, possessing powers of discrimina- 


59 


tion and of conscious mastery over the 
descending wave whose units struggle 
blindly outward as the conscious units 
return towards and, perhaps, finally rec- 
ognize their source. 

Obviously, expressed in general terms, 
reunion with this source must be the goal 
of the returning wave, but it is equally 
obvious, from the facts of human life, 
that it is to be no blind, unconscious 
surging as was the outward wave, but a 
developed and conscious return of fully- 
evolved egos which, while they may 
finally fall like drops of water into the 
shining sea of the source, cannot but 
bring to that sea all the experience and 
all the consciousness which they have 
attained and retained as the result of the 
long evolutionary journey. 

Thus they may find unity again in that 
source, but it will not be the same as it 
was when the wave went forth, for it will 


60 


be tinted and flavored with all the ex- 
periences of all the egos evolved through 
conscious struggle towards reunion. It 
will be a keener, finer, more conscious 
entity as the result of this outpouring of . 
itself and return against resistance. 

Herein, perhaps, we have a fairly 
faithful picture not alone of the manner 
but also of the purpose of a cosmic cycle. 

Such a picture, limited though it must 
necessarily remain at least until the 
powers of human reasoning rise to higher 
planes, yet contains within itself an ade- 
quate explanation of the perpetual belief, 
inherent in all religions, of a maleficient 
power directly opposed to the will of that 
beneficent power which is the object of 
man’s worship. 

The belief in a devil as a necessary 
complement to a deity recurs in one form 
or another in all religions from the very 
earliest of which we have written records 


61 


—the fire-worship of the original Zoro- 
astrians. Always the devil, the power of 
evil, is in opposition to and constantly 
resists the power of good. 

Does not this persistent conception ac- 
cord perfectly with the rational supposi- 
tion that the creative force can be mani- 
fested in power only if there be resistance 
such as would be afforded by one out- 
pouring of such force meeting and clash- 
ing with a returning wave previously out- 
poured and now returning to its source? 

The needs and the desires of the out- 
going wave obviously would all be such as 
would lead it outward and away from the 
central source, while those of the return- 
ing wave would be of precisely the oppo- 
site nature. 

Since it is always the need which cre- 
ates the form, the tendency of the out- 
flowing force would be to create coarser 
and coarser forms, until the limit of sep- 


62 


aration from the unmanifested source had 
been attained; while the needs of the in- 
flowing force would necessarily call for 
finer and ever finer and more sensitive 
forms as consciousness evolved, came 
under control, and developed with in- 
creasing swiftness. 

Yet we have already seen that the unit 
of all forms is identical, in the atom; and 
so it seems evident that both the out- 
flowing and the inflowing forces are com- 
pelled to make use of the same “matter” 
with which to express their needs and 
their desires. 

Now we do not see in nature any evi- 
dence of related forms going backward in 
the scale of evolution. 

Indeed the evidence of “‘the survival 
of the fittest’’ is all on the other side, 
and demonstrates that the tendency is 
either upward or out of existence en- 
tirely. Yet we have the all-present fact of 


63 


power which predicates resistance, and 
we know that resistance implies force in 
opposition. 

We are driven, therefore, to the con- 
clusion that the material forms which 
have their common unit in the atom, 
themselves are the unconscious cause of 
opposition to the conscious inflowing force 
which seeks to pass through them to a 
state of reunion with that source which 
does not manifest in form. 

The goal of the force which is returning 
to non-manifestation obviously is free- 
dom from the need to express itself in 
form. The goal of the outflowing force, 
therefore, must be to set up slower and 
coarser vibrations which will express 
themselves more and more tangibly in 
material forms, until the outer limita- 
tions of material manifestation have been 
reached. 


64 


Indeed, it is obvious that as the out- 
flowing force drew further and further 
away from its source, its vibration-rate 
would necessarily become less and less as 
its initial impetus was expended, until it 
reached a point where it again entered the 
gravitational area of the central source 
and, responding to that irresistible pull, 
commenced the long return journey. 

That it does re-enter the gravitational 
area of the central source and reverse its 
course of travel, gathering speed as it 
goes, we may well predicate from the un- 
escapable facts of physical evolution. 

Indeed, we find it far easier to compre- 
hend the evolution inward than the evo- 
lution outward; and this is but natural, 
since we who comprehend are the inward 
evolution, while the outward cycle can be 
conceived by us only because it is essen- 
tial to explain the obvious facts of power 


65 


produced by resistance in opposition to 
our evolution. 

Because we cannot enter into under- 
standing with the outward evolution 
which opposes us at every step, not un- 
naturally we have always called it “‘evil.”’ 
We know that our true aims are good, and 
we know that these aims are inward to 
what we call God rather than outward 
and away from Him. Hence, when we 
find that the forces of the material uni- 
verse appear to be in direct opposition to 
these good aims of ours, we “know ’’ them 
to be evil; and, just as we create anthropo- 
morphic gods, clothing our idea of good 
in human form, so we create anthropo- 
morphic devils to personify our concep- 
tion of this force which seems evil to us. 

It is evil to us, since its path is outward 
and ours is inward, but it is not inher- 
ently evil. It is no less right for the out- 
flowing force to seek simpler and uncon- 


66 


scious forms for its manifestation than 
it is right for an inflowing force to seek 
more refined manifestations. 

The only possible evils would be either 
for the outflowing force to reverse its pur- 
pose before it had learned the lessons 
necessarily involved in the outward jour- 
ney, which would not otherwise take 
place at all; or for the inflowing force to 
respond to the coarsened vibrations of the 
outgoing force-forms, and to go out, or 
descend, with them instead of rising 
through them and returning to the un- 
manifested source. 

There is no self-consciousness in the 
outflowing force, however. It is governed 
simply by great chemical and mechanical 
laws. There is no danger, then, that it 
will reverse its course; but, in this fact of 
its blind obedience to its outward-flowing 
destiny, there may be the greater danger 
to that inflowing force which is develop- 


67 


ing powers of self-determination and of 
conscious control and choice of action. 
Conceive of this inflowing force com- 
pelled to function in a body made up of 
the coarser units of matter created by 
the outflowing force. Imagine that this 
indweller is ignorant of its own nature and 
of the direction in which it is evolving, yet 
is, of necessity, intensely sensitive and 
responsive to the vibrations of the body 
through which it functions. Is it not both 
conceivable and reasonable that it would 
be in danger of identifying itself and its 
needs and desires with those of the mate- 
rial form through which it functions? 
Indeed, is not this exactly what we may 
observe to be actually taking place in the 
great majority of human-beings? Their . 
desires are obviously mostly of sensual 
derivation. They desire to eat to reple- 
tion, instead of merely to repair waste. 
They desire to drink to a state of drugged 


68 


serenity. They desire to develop to the 
point of loathsome lust, functions which 
exist only to insure perpetuation of 
species. 

These things they do in pursuit of 
‘pleasure,’ rightly conceiving that pleas- 
ure is a right and good and worthy object, 
and that it is the best possible evidence of 
well-being and of right-doing. 

This is true. Indeed, we see that our 
natures inevitably give us pleasure in 
payment for the performance of any 
rightful act; but we do not all or always 
perceive that there are definite limita- 
tions involved. 

So far as the body is concerned, it is 
right and proper to eat and drink such 
things in such quantities as will repair the 
wastes of previous work—and the healthy 
senses invariably receive payment in 
pleasure for the proper performance of 
these natural acts. 


69 


Presuming upon this, however, and as- 
suming that since eating and drinking 
gives pleasure, continuing to eat and 
drink will give continued pleasure... 
what is the result? Pleasure tends to turn 
to pain as soon as the natural needs of the 
body have been overpassed; and while, 
with long practice in gluttony, one may 
push the capacity far beyond normal 
limits, it is done only at the cost of a 
bloated and diseased body which, in- 
evitably, eventually breaks down entirely 
under its overload. 

So it is with all the bodily functions 
which find replenishment and give grati- 
fication through the physical senses. To 
the limited extent of bodily requirements 
they may be pursued with pleasure, but 
just beyond those narrow limits lurks 
pain to the indweller. 

Yet it is only the indweller which 
needs this peculiar combination of vi- 


70 


talized atoms, which we call a human- 
body, for its proper functioning and 
growth. The outflowing forces, which 
vitalize the atoms do not die when the 
combination breaks up. They find their 
outlets in the bodies of carrion-eaters, 
in vegetation, or in the elements, even 
further from the unmanifested source. 
Only the indweller suffers when his body 
is diseased or broken up. 

What clearer or simpler lesson could a 
man ask than this, to teach him that his 
body is his to use and to keep in good 
repair, but not to abuse or to drive to 
violent and harmful vibrations? 

Perhaps the blind, unconscious forces 
which build the cells of which his body is 
composed enjoy these coarser vibrations 
and lack the sense to know when they 
have had enough; but a man is not his 
body, and his desires are not those of the 


71 


outflowing materialized forces through 
which he functions. 

He may use them to develop power 
through resistance, and to lend him a 
physical fulcrum by means of which to 
bring the lever of his conscious and crea- 
tive will to bear upon a physical universe, 
but he must not identify himself with his 
creature and confuse his desires with 
those of his body, for it is his distinctive 
nature to be not the creature but the 
master of environment. 

If he will be governed by his own com- 
mon conception that the receipt of pleas- 
ure signifies the performance of good 
actions, and if he will discriminate, as so 
easily he may, between the limited pleas- 
ure possible to be obtained from the 
simple rebuilding of bodily tissues ex- 
hausted in work, and the wider and 
keener pleasure to be obtained from the 
performance of that work itself, he will 


12 


readily recognize that the first is limited 
and tends to turn into pain, while the 
second is limited only by his own will and 
power to work, and produces pleasure 
always and infinitely in proportion to the 
perfection of the task. 

It is true that the full meaning of the 
conception implied in the preceding words 
“in proportion to the perfection of the 
task,’ does not come easily or at once. 
Even after men have learned not to 
gratify their bodily desires beyond the 
point of natural bodily needs to retain the 
physical instrument in fine working order, 
still how often do they devote those 
finely-functioning instruments to petty 
and perverted aims! 

The most common and general evi- 
dence of this is given in the vast numbers 
of otherwise efficient human-beings who 
devote their efficiency entirely to the pur- 
suit of wealth. Most of those who do so 


73 


have already learned, through the stern 
requirements of efficiency for the struggle 
itself, to hold in restraint and to subdue 
those very desires which only can find 
gratification in the only things which 
wealth can procure. 

There are but four basic things which 
wealth can buy, and these are food, cloth- 
ing, shelter, and the sense of power over 
poorer people. 

Wealth can buy finer food and more of 
it than can the smaller income, but the 
owner can eat and drink in safety and 
with pleasure no more than will repair his 
wasted tissues, and, if he values the effi- 
ciency which has made him wealthy, he 
will continue to restrain and to keep 
simple his appetites along this line. 

Wealth will! buy finer clothing and more 
changes of clothing, but fine clothing 
simply encourages envy, hatred and 
greed, to react upon its wearer, and is no 


74 


more efficient than what an ordinarily 
prosperous man could well afford; while 
many changes merely imply much wasted 
and witless effort on the part of the pos- 
sessor, if he avails himself of them, and 
utter waste if he does not. 

Wealth will buy a dozen cold palaces 
instead of a single cozy cottage, but un- 
less a man has happiness within him he 
cannot find it by moving from home to 
home, and if he has it within him it will 
be with him in the cottage no less than 
in the palace. 

Wealth will buy the sense of power over 
poorer people, but here is a sense so loath- 
somely degraded that no decent-minded 
man will ask for argument against its ac- 
quisition. 

As for the indecent-minded, let him 
learn from the hard facts, as he must and 
will, that he who ties to himself many 
slaves and much possessions, at the same 


75 


time and in the same act ties himself to 
his possessions, since he cannot cut the 
tie and release himself without also releas- 
ing his possessions. The free man owns 
nothing but himself, but that self he owns 
utterly. 

Even after man has learned through 
long experience that the pursuit of wealth 
does not produce lasting pleasure propor- 
tionate to the effort involved, and com- 
mences to look around for other objects 
upon which to center his desires and his 
creative energies, still there are other less 
palpable pitfalls into which he is likely 
to be betrayed. 

There is the pursuit of fame, for 
example; which may not and often does 
not lead to wealth. The seeker desires 
above all things that his name shall be 
upon the lips of the people and upon the 
pages of popular periodicals. He wants 
to have people pointing after him in the 


76 


streets and telling each other ‘There goes 
the famous Mr. Blank!’ He expects to 
occupy prominent places at banquets and 
other public functions, and to be met by 
other people of like prominence upon a 
basis of equality. It pleases him that re- 
porters meet him at trains or invade his 
hotel-rooms when he travels, eager to 
draw out his dicta upon a dozen subjects 
upon which, perhaps, he is no better 
qualified to deliver an opinion than any 
other man on the streets. 

Eventually (though in many cases it 
must require more than one incarnation 
to judge from the numbers who live and 
die in the odor of adulation!) eventually, 
however, the facts penetrate to his con- 
sciousness that notoriety is not necessarily 
fame; that it is unpleasant to be continu- 
ally deprived of one’s privacy by inquir- 
ing reporters who do not always quote 
one correctly or in flattering terms; that 


77 


it is not always convenient to be recog- 
nized by every passer-by; that prominent 
places at banquets usually make it diffi- 
cult to enjoy and to profit by the delivery 
of the speakers who are always seated at 
the same head table and talk towards the 
audience rather than towards those at 
their own table; and, finally and most 
distressing discovery of all, he finds. . . 
perhaps as a sequence to some personal 
indiscretion or loss of position . . . that 
he who seeks to stand above his fellows 
offers thereby a broad and enticing mark 
for all the arrows of envy, jealousy, 
malice and slander. 

It is a natural and perhaps a praise- 
worthy trait of human-nature not to like 
implications of inferiority; yet every man 
who asserts his superiority over his fel- 
lows inevitably reminds them of their own 
inferiority at least insofar as he is con- 
cerned and to the degree of his assertion. 


78 


If the implication of inferiority is made 
by the superior virtue of the other, even 
that will not save him from malice and 
slander, but at least the man of superior 
virtue has the satisfaction of not greatly 
caring what inferior folk may think or 
say of him; while the fame-seeker not 
only is denied that consolation, but his 
desires are wholly centered upon the 
good opinions of others. 

If and when he loses them, he loses all 
. . . yet, of course, he has lost nothing of 
value, as he will know for a fact when he 
has passed through this phase of his edu- 
cation in the schoolof spiritual experience. 

Thereafter he will strive to merit the 
approval of his own higher self and to 
himself be true, so that ‘it may follow, as 
the night the day, he cannot then be 
false to any man!" 

Then, if lesser men impute falseness to 
him and withdraw the light of their 


79 


countenances from him, it may amuse or 
grieve him but it will not harm him; for 
he who always does his best and knows 
that he does it, already has passed far 
beyond sensitiveness to jeers or cheers. 

What, then, shall a man do to find 
pleasure in his work and work in which 
pleasure is self-perpetuating? The com- 
mon wisdom of the world has answered 
that question ten thousand times, as it 
has already answered every question of 
importance if but we had the wit to read 
the answers. 

The answer to that question, however, 
needs no great wit to scan. What is it 
that men, in their inmost beings, utterly 
admire without admixture of envy, jeal- 
ousy, hatred or malice? Is it not success- 
ful, self-sacrificing service in their behalf? 

Sometimes it is true that it requires a 
long period before the mass of men per- 
ceive that such service truly was success- 


80 


ful, or self-sacrificing, or, indeed, that it 
was in their behalf; but, when they do, 
invariably they make god, saint, or hero 
of their splendid servant! 

He becomes a glorious or a sacred 
myth to move mens minds towards high 
and holy things. His deeds become shin- 
ing targets for the golden arrows of lofti- 
est aspiration. His words and his wisdom 
are wealth which multiplies itself anew in 
every mind wherein its priceless symbols 
can be cashed in the equivalent concep- 
tions. 

Here is the true wealth which cannot be 
lost or wasted, because it becomes part of 
the eternal consciousness of all who share 
it; which cannot be stolen, because who- 
ever adds it to his own hoard simply adds 
to the sum total, since he takes nothing 
from all others who possess it. 

This is wealth truly worth the winning, 
for whoever wins it not only has it for 


81 


himself but may give it to each of his fel- 
lows in all ages, present and to come, 
multiplying his own winnings as many 
fold, since it is an eternal truth that the 
true Self can retain only what it gives 
away. 

To give much to many is to give most 
to one’s Self; for the Self of the enlight- 
ened and truly Self-conscious individual 
is, of course, that source to which he and 
all his fellow-servants are now returning. 
Since it is his conscious destiny to plunge 
into that shining sea, he knows that all 
that he can gain and give to others must 
meet and mingle in that One. 


EE 


V 
HIGHLY DEVELOPED BEINGS 


The question may now be advanced 
that if such lives of splendid service, of 
Self-realization through self-sacrifice, are 
the natural expression of all fully evolved 
human-beings, why are there not more 
active exponents of the fact? 

As well ask why all savages are not 
civilized, or why all civilized men are not 
wealthy or famous! 

The true occasion for wonder is not 
that there have been so few lives of the 
sort, but that there have been so many. 

Throughout the ages of recorded his- 
tory, the pages of the book of humanity 
have been illuminated and brightened by 
glorious illustrations of the splendor of 

83 


the life of service. Nor have its examples 
been restricted to any single race or clime. 

The teeming tree of ancient India has 
borne many blossoms of that divine 
bloom. Krishna, and Siddhartha Gauta- 
ma (The Buddha) are the loftiest and the 
best, perhaps, but there have been scores 
of others. The Hebrews had their Moses, 
and many great Prophets. China, too, in 
ancient days, five hundred years before 
the Christ came to demonstrate the same 
truths to the people of Palestine and to 
the Occidentals who have been their 
spiritual heirs, China had her Lao Tsze, 
her Venerable Philosopher, founder of 
Taoism; and that other even more re- 
nowned philosopher, Kung Fu_ Tsze, 
known to us as Confucius. Greece, in her 
golden age, gave birth to many men who 
found their greater good in the pursuit of 
wisdom and in winning that wealth for 
the world: Aristotle, the father of modern 


84 


science; Socrates, and his pupil Plato; 
Lycurgus, the law-giver of the Spartans; 
greatest of all, perhaps, in his spiritual- 
ized outlook upon life, Pythagoras. 

It would not be wise, probably, to 
bring the record nearer to our own period 
or into our own race, for the true value of 
such service demands time for its develop- 
ment, since its greatness consists in its 
power to perpetuate itself and to multiply 
in many minds. 

Even ten names are enough, however, 
to establish the long-lasting life of splen- 
did service as a fact of human experience. 
What these and other great leaders of 
human evolution have done, others can 
do and will do and, indeed, are now doing 
to greater or lesser degree according to 
their powers. 

Humanity, in its more backward stages, 
will never be without its compassionate 
and comprehending helpers; for, let it not 


85 


be overlooked, the very same law which 
brings all beings into birth again and 
again so that they may learn and practice 
the lessons of life, is not abrogated by 
those who have learned the greater les- 
sons and can practice the nobler life. 

They, too, will return to continue their 
work, to renew the inspiration of their 
wisdom, and to hasten lagging feet to- 
wards that ultimate destiny in which all 
will share consciously, as they become 
conscious that all is One. 

Who gains that consciousness . . . not 
in words such as these, but as a fact of 
personal knowledge and experience. . . 
must surely possess compassion and wis- 
dom too great to permit of passing on 
alone and leaving the rest of the race in 
its quagmires of lust and its blind alleys 
of petty personal ambitions. 

Without doubt these great ones who 
have mastered the wisdom which we 


86 


merely mouth at most, come again and 
again to earth in glory and in power, 
helping us to know what we do and to do 
what we know, even as they have known 
and done. 

Nor is it mere vapid adulation to speak 
of these great advance-guards of human- 
ity as glorious, powerful, and wise. 

Their glory is no tiny separated thing 
like the fame for which we strive, but it is 
one with and part of the glory of the 
shining goal to which they direct so 
many other comets of conscious co- 
operation. 

Their power is not power over people 
to press them down, but power under 
them to raise them up to the heights of 
emancipated and enlightened humanity 
upon which they work. 

Their wisdom is not the wisdom of 
books or the whispering of veiled words 
from other minds, but the personal 


87 


product of long evolution through the 
valley of the shadow of experience, lead- 
ing at long last to the light which our 
minds may imagine but which our eyes 
cannot yet bear. 

We may say, although we cannot know, 
that such a one must be possessed of cos- 
mic consciousness, in which the unity of 
all things is not an intellectual proposi- 
tion but a:fact of personal experience. 

There can be neither saints nor sinners, 
dead nor living, good nor evil, to such a 
one who sees the eternal unity of all, the 
oneness of creation in all its forms, the 
oneness of evolution in all its phases, the 
oneness of the source, of the outward and 
inward journey, and of the goal, the one- 
ness of time and space and of eternity— 
all seen as simple facets in that mighty . 
diamond of divinity in which we also 
have our origin and our being, our hope 
and our home. 


88 


That we, too, may become conscious of 
that divinity which is our divinity, is the 
splendid and stirring message of these 
masters of the wisdom and the power and 
the glory of God who were once as self- 
centered and as separated from that wis- 
dom, power and glory as are we today. 

That their yesterdays may be our to- 
morrows must surely be the impassioned 
prayer of all who can conceive and believe 
and, eventually, receive and achieve the 
same glorious goal of our humanity's 
evolution, which they have already gained 
and resigned again for our good. Re- 
signed, but not lost; for nothing worth 
gaining, once gained, can ever again be 
lost. 

The perfect peace which must .come 
with perfect understanding and compas- 
sion, can well endure the rigors of rein- 
carnations, needless for personal prog- 
ress, perhaps, but immensely helpful to 


89 


bring equal consciousness to those who 
are yet unconscious of their divinedestiny. 

We, too, may follow where these 
masters of human evolution have led; we 
may share their glory and power and 
peace as we become one with them and 
with all. 

That we may do this is no vague dream, 
no product of a prophet’s imagination; it 
is a simple and logical FACT drawn from 
the evidences of our own evolution which 
are, and always have been, on every side 
awaiting the eye to see and the mind to 
comprehend. 

That eye is opening, that mind awaken- 
ing, in this dawning age of reason. 

Man has gone to the source of his ma- 
terial universe and has seen for himself 
that it is simply Force—incomprehensi- 
bly vast and eternal, yet clear in its 
manner of manifestation into forms of 


90 


power through inter-acting resistance set 
up within itself. 

He has seen the way of its working in 
the facts of his own evolution upwards 
from the single cell ensouled by the life- 
force, to the curiously complex yet com- 
pact organism which is the instrument of 
his needs and the creature of his desires. 

He has learned, at least to some degree, 
not to identify himself with his creature, 
but to separate the desires of the spirit 
from the lusts of flesh. 

He no longer quarrels with the resistance 
of matter which once seemed to him to be 
the personification of evil, a personal 
devil armed with desire to drag him 
down, because now he knows that there 
can be no power without resistance and 
he sees the opposing force only as his 
opportunity to accumulate will-power in 
conscious control. 


91 


He has noted that pleasure comes in 
payment for right performance, and he 
has learned to discriminate between the 
limited pleasures with which he is re- 
warded for keeping his body in good 
working order, and the unlimited pleasure 
which comes from worth-while work well 
done. 

He has already glimpsed the truth that 
neither the pursuit of wealth nor of fame 
are of lasting worth, and he has begun to 
fasten his gaze upon those mighty ex- 
emplars of the life of splendid and un- 
selfish service with which the orbit of his 
evolution is so gloriously starred. 

Every hero, every saint, every great 
teacher and saviour the world has ever 
known, gives him clear proof that he, 
too, can make his life sublime. 

Because he sees also so many others 
beneath that point whereon he himself 
now stands, he gains a clear conception of 


92 


the long living ladder of evolution, with 
its feet planted in slime and its head 
towering among the stars. 

Up the rounds of that ladder it is his 
purpose and his plan to mount, step after 
step, life after life; lending a hand to those 
below whenever he can, because he sees 
now that the shining goal is the goal of 
all, and that the titanic task in which he 
is privileged to take a conscious part 
cannot be completed until all, including 
the meanest and the least, have climbed 
the whole long ladder and have come 
together again as one in that source from 
whence all came. 

In such conscious comprehension there 
is peace passing all lesser understanding, 
for death is robbed of terror and sin is 
shorn of power over that one who has 
ceased to struggle against his divine 
destiny and who has commenced con- 
sciously to co-operate with it. 


93 


Power is his, power to help, not to 
oppress; joy and pleasure are his con- 
stant companions; perfect love is a lamp 
to his feet, for now he knows it for a fact 
that there are no others, that there is 
only One, and that he is one with that 
One; compassionate is he, and merciful, 
condemning none, knowing that sins are 
simply the signs of struggles on the up- 
ward path which he himself has over- 
passed. 

And so we, too, may walk along the 
road of reason, through the portals of 
conscious co-operation until, in the power 
of love, and in the glory of compassion, 
encompassed about with peace, perfect 
and unshakable, we shall come to our 
appointed end. 


94 


INDEX 


Sequence of Ideas in 
“REASONABLE RELIGION” 


Page 

The Need for Reasonable Religion.................. 5 
I 
MITACES ATCLACTSipees eh ok see a ais at 0 NaN ne 11 
Isanic beleu or seligiorii. ss tei hieces &.) ms ante ee 1] 
pe Vicente OL OOIaT EY Side Ft) ie Ltrs acc) a ss ek 12 
sth | NEV TVErse-EULOeT Fede ei ee eee 13 
Rerc + Pnacd sibel -Chicttained, aalwth.c 25. cso Pee 14 
PATETiPiees Citi k oO) Siren ee thee eC ey a te 15 
Peer CGTHCOS CCONCUEL che oat ite iting 15 
Words Later MOCuE OUPNES a adie cs as on Meese 16 
SSA RIC UIGIC OL SCLENCON fsa chy AON St. (oe < sda ve BOE 16 
pcience t.esentsimestriclion i: wo i hae Pee 17 
PIpeS Tote sefencd Loarwitl of ete Soil. ss Ue ee 18 
BSSSPOUIAN Feisriiary EUICtesee 1nik dense Nt he dake 4 Pee ae ee 19 
Rvibrynlogy ‘and Wian's Origininy hy 04%. os neces 19 
PLC Loestrove Urily errors tlie Manto sie 20 
BAA Pers WIBtler es } Jute co toate Ua ees 5 chk reo eas 21 
mOSETICI ICH OCSCTIDUION Ol. Wigtter cmon. a yiclet ike cee ae 
Reansaruration of Clements’. rae... « se Os akc 23 
BAALLer Ll SURCAILY. HOTCE « siocis ce eee bf Spee 23 
eraence Willen Materialist 5 soc Sao: feist see ee 24 
imoestruccpiulityviof Porce sy Sie es ena hae aust 25 
SCIENCE Shier INclUIgiION/ ARTCE .\7., Aamiiy bons wie apie e eet 26 
II 

BSCIETICE. BYR ENG COCKID: ol eta oe ee Pd hee hs) is etre ee oi ak 27 
Needs Cieste means sie. 0:2 ANN aries Wook en eigics oF. 
Dieeds Nace Mian sis0d yi). 5 fe neve ais ce ls eae 29 
Mab iINeeis a Umar ONY ty hots ck eet oa se et aoe le 29 
PPh ails Ua MIC OTN, ein a etn re ae 5 a bis wane ths 30 
rene Save ile POLE See ois Pe eee eo cele ale ated 30 


Many. Forms:Prove Many Needs. fuss no eee 30 
Common Force Nullifies Evolution.................. 31 
Common Needs Produce Common Means............ an 
Life-Forcee Remains: Differentiated... tyr ae. ese eee 32 
According to: Wingdome? ot il. 2 ee att Bee ee ee 32 
Indivicustized sini Dian.) 3h.) te eee nee ieee ere nes 33 
Consider relén Weller 0s) vce ea See ae ee 33 
HichlysEvolved Individual \ic.)o2 ovwales salen co eee 34 
OrheriMasters ofiiietter? vinobue SO eee a eee 34 
Moulders'of Environment...) pilin ee ou os een 34 
Pacts: Superior cOxOrmnsci. sak cea eee ony ay ky ae ee a3 
Five Patts Commonly. ‘Accepted voi tua os een eee 36 
Genius Not Spontaricous! uh Wn Ok Oe 37 
‘Yruth;branscends: ontroversy wis v ecu s a eee 37 
We WMiust: Detencu truth... jan bath tavern cees | pee ac 38 
Preedam: Bepins' Mentally suc 0): ae eee cs ee bie 38 
Minds: MustéMove With limes 05.002 4) vn eee 39 
We Must sustain Ocienice 3.5 1 let ea er ee ee oe 40 
Learn ori lose Science D7 S.Giave eee oie ae ee 40 
Keep Body and soul Together.” siya ipa ee 4] 
III 
ESVIGCNCE GL PRECIPI. 0. 1007 ae nad citi ale eeac poh eae he nd eS 42 
Souls Needs’ Create Bod¥ axis aus ck a bia eee 42 
Bodies Still, Being reated.) sao oy sic ee ees 43 
Old Needs in New bodies nok Oa, Cia meee 43 
Weeds Are Indestructible ji og ae es a 44 
Retains evolutionary Gains. 27) .\4.0) 4 aie.e po eee 44 
Abandons ‘WormOut Body ii ica be Banins ee Parrett S: 44 
peeks New. Pormn-for Expression ...4 . /ae.veeew eee 45 
Could Not Develop in Voids2.7./\a A) a ie ee 45 
Returns with Refined Needs). 0 fi. 20 Siena 46 
Agrees with ‘Reason and Science. .i'ea1. 58 4s coe 46 
Religions Endorse: Hypothesis) ..u5). a. ot Uae Ba ee 47 
Chiristriitiselt Accentedi wet Hit eee caked ee 47 
wealjan is Come-Alreadyi lives Mayes oe eee 48 


Man's Present Molds His Future 
96 


Page 
VEL Wald fas Cw ris HS Lye es ruse ste ok Oren Oe 49 
Penalty, inherent irs Acker swe esi tthe. ie Re 49 
NV SLE AVEAKETIAUNV ALE: ctctera de reo sscm oki te! bo Aan 50 
DET VICE LTEMELIICNS SDITIb el Gr sete a Oat he ee Ae ee 50 
RaW ODOC MUSmanc bi Coti cute ya ot. bao cicre See eI 50 
Continues Brom Gite to Lite sg, sassy... ela ee 51 
DIEINOLV On POPINCE LaVest ena ay ilies Tank ounie eee te 
Conscience Remembers: istakesid. 4. ot. eee ee 
Ksuidlings MEMOFy MUIVIVERT.§ ce oe tick Cea os abcde cae ote 
ar hy Are Mistakes Repeated ria ih. He ao ee 53 
maiust hepeat LO Memorize; ons ser eeciys sos Ree ee 54 
Repetition Strengthens ‘Conscience 0... 26.4 in BIAS 54 
Knowledge May Hasten Progress) 3.00. eg 55 

IV 

Edie INALUITECORES UIE rn ae eet 8 eg aim ae 56 
Ba Wen FPO I CSISCANCes Gieie tne © ap. dae al tuberin 57 
PIP DORIS IW AVES OL OTC Toy untrue. nasties ees 57 
BACCETE WOINTORE CUUENCLITHOHE Fire” ees LORY Tuy) thchat. cae repent 58 
PAOCUIREKE TI RS VOLIEIONT oh iy Mime ey bi calnieck omens 58 
PACCITICS EU MCOTISCICHAS oe ea UP ice x cent ae ue Sa 59 
Onscionss (LOntrol Of Progress.ih 2h. en... Satya alse 59 
BR OLIFNONE IF) CHIE OUCH. oie hk oat ye cl ah ada ere iecs 60 
em iri «seri Ss  LTOUST) CoP Wh ieicse se tir ea eee 60 
Complete Cosmic Cycle....... Ba cs, RRR ON SE 61 
Bae I OU LIBVIL Gr Leek Ce eEe RTS. bd cork ee eet 61 
Pertun lly ReMresents INesistance. viiire ji. to: Peary Beg pi 62 
Py Oomositiont LOnViahl (eels cera CPt ao is oo alcenece re Win SIA 62 
MCEIS COBPSEM Orns. "1. GA. Gaiters one elonee ae ne 62 
anit Of berms identical 2 >is ows ts ce Sarees 63 
SOMO ICIE: Late Ct WOUIE hd Ss ea | uh icha ow lpm ol 63 
RNC 1S SCE POR IFN 650) G1 hg ed ty BER cece ola vg A alias 64 
Brine Polite: Versus COnrse.s,))s Seated pk bn: es Ml pats 64 
Cutward Wave Slows DOW s igs Pann es aujene mas 65 
Pwarc wave poccds Up. andrews 6 sae Uae Ss 65 
BN ALE POSE SOLINI ot nk aos pes Wate ak «wate LO 65 
RICAN COUN INO: COVE yes ncnliat cher witiess or im euies 66 


97 


its-Path Wot: Our Path ss tiaaings reg et ake a ae ae 66 
Bil: Oniv ii Reversedis oo 80 coir a eae ee 67 
Outflowing’ Force Unooriscious .. Wo. 74 ces oa ee 67 
Mistaken Self-Identification.c:4 ts Fee ceue beeen eee 68 
Desires Suggested by Senses Ain. ones ee eee 68 
ithe Pursutt‘of; Pleasures nha. orn ee ee ee 69 
Wattre Pays itl PI@ASUTe ° 3. bo scree een Perel cee 69 
Pleasure, Overpassed Is Pair. Yea. nsys uk oe we 70 
Encourages Use: Restrains Abuses jiia a. yet ss a ae 70 
OnivilndwellerSuttets «:.....4 sic ae nee aoe ae 70 
Blind Forces Seeky Thrills. ci eich, oe a ee 71 
Man Must Control His Creature: Jo deca s . ae 72 
Seek Unlimited: Pleasure 2s skied 3G aes 1) eee 72 
Maris Propet Purpose; o's s.s eke chen eee 73 
Perverted: Porsuitiot. Wealth: cds ve ne oe 73 
What Will Wealth Buy? io. 22sec idea oe eae ee 74 
Wealthiinvites Rarity .'.4 1. /- v ale otal ates le ee 74 
Cannot’ Buy: blappiness. .. 3.2 2): gia mies oa Sh ee 75 
Possessions ‘Biri POssessorsi\s:.. diss s tc 75 
Other, Pittallsiofieursuit. iy) Te bt yo ae ae 76 
Seekers iter INOtOricty. go iar os kine Se 76 
IMotorict ys Not Game... oc cidia las weenie Macey ae 77 
People ih esent Superiority: «a, b> 6 tae dale ee 78 
Losing Fame Firkdisoel fois oa hal An ede tee 8 ee ee 79 
Bevond jeers or Cheers 34) t as te ak) wets ed 79 
Where Lies Unitmmited Pleasure? Sin. ses es aa ee 80 
ify Self Dacre DELVICE. = iin 7 sls oc wee ee a 80 
served Sometimes Slow to Sees i... bes aos ur ene ele 80 
aL Nien oeite  brete Oervant % <°s vorct aid vtete sta « Sonia eee 81 
Wisdom. is Etermial Wealth. <3. 0.4 silt ee eee 81 
Multiplied ins Many Minds.4), 0.05 -saaca eu eee 81 
To Givels toretain and Gairigs.!. si iis te eee 82 
V 
Monty Leveloned Beings... 4 Jet yoke sien ae eee 83 
Esemplars of Evolution... 2... veh. wy ese eee 83 
Of All Racésand Ages. 3.40... fe ee ee 84 


Page 


Demands lime to Demonstrate. 36000 ead 85 
Eyven’ Vern Prove Possinilities 4 cco). 2 COR ir) eee 85 
PACINET SOY CUIHATUCK alam Live toa hol eae Bo ee oe 85 
RCtuipsto wericindes WOLK wie Li aca, cy ee GU eee 86 
ould NOC eserc CiuMianity aan ck ies tas en rma) tee 86 
Come Agpainvand Again’ ooo Vk or cs ee ote 86 
Cs0rious, Powertul and Wise. co. baa eee 87 
Possessed of Cosmic Consciousness.’..............22. 88 
irae iviessage: Of tne NAGStGra ern e us cw 4) a eae 89 
Mir: TIODe ane LIEStiny eee oeioce oe ees ele Mee eee 90 
Dat hias Ober TUS OOUrCea atic | aa hae 90 
Pé, Has. Watched Lex Work ae7 oe oe, a ee 91 
Bie Pegs iscriminacion ss 1. cha k 6 a eee 91 
ME TANSITILICeS Et LIStS INU LON DOEy 4 flees. alc). oe oe es 92 
Deeks Lila GEOerviCes ee oe lc 04 5 Stet Aaehuee eee 92 
pees Ladder oh Ee vonition var es poses Oe eee 92 
mieins Others'as re Climbs wc: crue) oe ce ron alee 93 
seath Robe OSLeITOr. hoe ernie. Vk fans ae 93 
Power, Pleasure and Comipassion........ 0.0.0.2 000 es 94 
Bening ith Periect; Meneses art vitid or a ee ae 94 


99 





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